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DAVIDS PALME AND CEDAR, shewing the reward of the Righteous. Psal. 92.12.13.14.15. The righteous shall flourish like a Palmetree, and shall spread abroad like a Cedar in Lebanon.
DAVIDS PALME AND CEDAR, showing the reward of the Righteous. Psalm 92.12.13.14.15. The righteous shall flourish like a Palm tree, and shall spread abroad like a Cedar in Lebanon.
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Such as be planted in the house of the Lord shall flourish in the courts of our God.
Such as be planted in the house of the Lord shall flourish in the Courts of our God.
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They shall still bring forth fruit in their age they shall be fat and flourishing.
They shall still bring forth fruit in their age they shall be fat and flourishing.
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To declare that the Lord my Rocke is righteo•s, and that none iniquity is in him.
To declare that the Lord my Rock is righteo•s, and that none iniquity is in him.
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BEing called vnto this place and presence, by her who may command me much, for that her care, cost,
BEing called unto this place and presence, by her who may command me much, for that her care, cost,
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and conscience, is to bury Christ in the soules of these children:
and conscience, is to bury christ in the Souls of these children:
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I did not consult with flesh & blood, but haue, as you may see, most willingly obeyed the heauenly call, beseeching almighty God, without whose prouidence, nothing proceedes,
I did not consult with Flesh & blood, but have, as you may see, most willingly obeyed the heavenly call, beseeching almighty God, without whose providence, nothing proceeds,
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and without whose metcy, nothing is saued, that hee would bee ayding, helping, and propitious,
and without whose metcy, nothing is saved, that he would be aiding, helping, and propitious,
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as in this, so in all other like works of mercy, of which these our chillary dayes of decayed deuotion, are but too cold and dainty.
as in this, so in all other like works of mercy, of which these our chillary days of decayed devotion, Are but too cold and dainty.
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And because the life of a Christian is a mixed web wrought vpon comforts and troubles:
And Because the life of a Christian is a mixed web wrought upon comforts and Troubles:
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pardon me a while to blend in both, I meane in sorrow and solace;
pardon me a while to blend in both, I mean in sorrow and solace;
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In sorrow, for the losse of our late Founder, and yet in solace, for his suruiuing Lady, whose longing desire is,
In sorrow, for the loss of our late Founder, and yet in solace, for his surviving Lady, whose longing desire is,
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as you may see, to giue life and light to all his holy actions.
as you may see, to give life and Light to all his holy actions.
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When Rahel died, Iacob with all his friends and family mourned her funerals, he buried her in the way to Ephrath, which is Bethlem, and erected a pillar vpon her graue, which is called Rahels pillar vnto this day.
When Rachel died, Iacob with all his Friends and family mourned her funerals, he buried her in the Way to Ephrath, which is Bethlehem, and erected a pillar upon her graven, which is called Rahels pillar unto this day.
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Such is our sorrow in this dayes solemnity, a day of life, and yet a day of death;
Such is our sorrow in this days solemnity, a day of life, and yet a day of death;
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wherein, though Iacob the husband be dead, yet Rahels care is to keepe him in life,
wherein, though Iacob the husband be dead, yet Rahels care is to keep him in life,
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and so to lap him in her loue, as his memory may be blessed for euer.
and so to lap him in her love, as his memory may be blessed for ever.
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His death was naturall, and his obsequies honourable;
His death was natural, and his obsequies honourable;
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so much the more honourable, in that hee was religiously buried in the way to Ephrath, which is, Bethlem Iudah: where Christ was borne, there was hee buried;
so much the more honourable, in that he was religiously buried in the Way to Ephrath, which is, Bethlehem Iudah: where christ was born, there was he buried;
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for as he liued in his feare, so hee died in his faith, with an assured hope of a most glorious resurrection, neuer to die againe,
for as he lived in his Fear, so he died in his faith, with an assured hope of a most glorious resurrection, never to die again,
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when sinne and time shall be no more.
when sin and time shall be no more.
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So now, what remayneth to the succeeding ages, eyther for imitation, or admiration of his faith to God, or charity towards men;
So now, what remaineth to the succeeding ages, either for imitation, or admiration of his faith to God, or charity towards men;
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but that a pillar should bee erected vpon his graue, done as you may see, by the ready hand,
but that a pillar should be erected upon his graven, done as you may see, by the ready hand,
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and religious heart of his louing consort, who hath put both spirit and life into al his holy actions;
and religious heart of his loving consort, who hath put both Spirit and life into all his holy actions;
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wishing mee, this day it should bee preached here, as an Inscription vpon his graue;
wishing me, this day it should be preached Here, as an Inscription upon his graven;
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That the Marble stone that couereth him, should sooner turne to greete, then the memory of this righteous branch should be forgotten,
That the Marble stone that Covereth him, should sooner turn to greet, then the memory of this righteous branch should be forgotten,
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or the hope of his resurrection weare out.
or the hope of his resurrection wear out.
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For my owne part, I loued him in his life, and therefore may not but honour him in his death,
For my own part, I loved him in his life, and Therefore may not but honour him in his death,
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and poure vpon his blessed head this my poore balme, to bury him withall.
and pour upon his blessed head this my poor balm, to bury him withal.
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The Balme I powre out, is the word I read, breathing sweet as perfume from the mouth and spirit of Dauid, that sweet singer of Israel: He powred it vpon the head of all Iust men;
The Balm I pour out, is the word I read, breathing sweet as perfume from the Mouth and Spirit of David, that sweet singer of Israel: He poured it upon the head of all Just men;
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and why should it misse this righteous branch? who flourishing in his life, may not wither in his death;
and why should it miss this righteous branch? who flourishing in his life, may not wither in his death;
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for the righteous shall flourish like a palme tree, &c. That which Dauid spake in particular of himselfe;
for the righteous shall flourish like a palm tree, etc. That which David spoke in particular of himself;
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now he sheweth it to appertaine to all the faithfull:
now he shows it to appertain to all the faithful:
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for the promises of God made vnto his Church, are not for a few, but they are for all;
for the promises of God made unto his Church, Are not for a few, but they Are for all;
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and then are they made priuate, proper, and peculiar, when euery mans faith applyeth them vnto himselfe, and can eyther say as Mary did vpon the sight, Rabboni, or as Thomas did vpon the touch, my God, my Lord.
and then Are they made private, proper, and peculiar, when every men faith Applieth them unto himself, and can either say as Marry did upon the sighed, Rabboni, or as Thomas did upon the touch, my God, my Lord.
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The Prophet therefore in this Psalme comparing state with state, that of the wicked, with this of the godly, doth shew, that although the bough and blossome of sinners for a time seeme sayre in this world;
The Prophet Therefore in this Psalm comparing state with state, that of the wicked, with this of the godly, does show, that although the bough and blossom of Sinners for a time seem sayre in this world;
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yet is their flower of no continnance, but is soone cut downe, and withereth, while the righteous mā fearing God, is happy in his life,
yet is their flower of no continnance, but is soon Cut down, and withereth, while the righteous man fearing God, is happy in his life,
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and blessed in his death, euer flourishing like a Rose of Sarum, and a lillie of the valley.
and blessed in his death, ever flourishing like a Rose of Sarum, and a Lily of the valley.
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Made good in this place by two apt Similitudes: One of the Palme tree; the other, of the Cedar: as if hee should say, the wicked shall wither,
Made good in this place by two apt Similitudes: One of the Palm tree; the other, of the Cedar: as if he should say, the wicked shall wither,
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and be cut downe like grasse;
and be Cut down like grass;
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but the righteous shall flourish like a Palme tree, and spread abroad like a Cedar in Lebanon:
but the righteous shall flourish like a Palm tree, and spread abroad like a Cedar in Lebanon:
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where, for the eafier carriage of the whole, foure things are of speciall note, and worthy your obseruation.
where, for the eafier carriage of the Whole, foure things Are of special note, and worthy your observation.
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First, that the righteous shall flourish: Theres a necessity. Secondly, how hee shall flourish; to witte, like the flourishing Palme, and lofty Cedar, theres an eminencie. Thirdly, why hee shall flourish:
First, that the righteous shall flourish: Theres a necessity. Secondly, how he shall flourish; to wit, like the flourishing Palm, and lofty Cedar, theres an eminency. Thirdly, why he shall flourish:
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for that he is planted in the house of the Lord, theres his piety. Fourthly, the end of his flourishing, to declare, that the Lord my Rocke is righteous,
for that he is planted in the house of the Lord, theres his piety. Fourthly, the end of his flourishing, to declare, that the Lord my Rock is righteous,
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and that none iniquity is in him, theres his profession.
and that none iniquity is in him, theres his profession.
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Pardon me a while to solace both my selfe and you by these waterfalls of so heauenly a doctrine,
Pardon me a while to solace both my self and you by these waterfalls of so heavenly a Doctrine,
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and while the springs thereof issue from vnder the threshold of Gods Sanctuary, goe with that current, and make conscience;
and while the springs thereof issue from under the threshold of God's Sanctuary, go with that current, and make conscience;
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both what, and how you heare; for cursed is he that doth the worke of the Lord negligently:
both what, and how you hear; for cursed is he that does the work of the Lord negligently:
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its true, as well of idle hearers, as idle Preachers.
its true, as well of idle hearers, as idle Preachers.
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But because mention is here made of the righteous, a word frequent in the Scriptures of God, and of diuers acceptions;
But Because mention is Here made of the righteous, a word frequent in the Scriptures of God, and of diverse acceptions;
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Giue mee leaue for the better vnderstanding of the Text, to resolue it into it parts, therby to make knowne vnto you, what righteousnes or iustice it is, the Prophet here speaketh of.
Give me leave for the better understanding of the Text, to resolve it into it parts, thereby to make known unto you, what righteousness or Justice it is, the Prophet Here speaks of.
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And first, there is an essentiall iustice, and that is onely in God and his Christ, of which it is truely sayde, Truth hath flourished from the earth,
And First, there is an essential Justice, and that is only in God and his christ, of which it is truly said, Truth hath flourished from the earth,
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& righteousnesse hath looked downe from heauen: & righteousness hath looked down from heaven:
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This righteousnesse leaped downe from the height of all sublimity, and hath solaced it selfe within the compasse of our earth, This righteousness leapt down from the height of all sublimity, and hath solaced it self within the compass of our earth,
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then when Christ inuested himselfe in the womb of the blessed Virgin, and so became both a righteous God,
then when christ invested himself in the womb of the blessed Virgae, and so became both a righteous God,
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and a righteous man, to iustifie that truth which was said of old:
and a righteous man, to justify that truth which was said of old:
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I will, sayth the Lord, bring forth the branch my seruant, I will rayse vnto Dauid a righteous branch,
I will, say the Lord, bring forth the branch my servant, I will raise unto David a righteous branch,
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and a King shall raigne and prosper, he shall execute Iustice and iudgement vpon the corth. and a King shall Reign and prosper, he shall execute justice and judgement upon the corth.
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And promiscuously this righteousnes may be attributed to all three persons; To that iust God, whence all righteousnes is deriued;
And promiscuously this righteousness may be attributed to all three Persons; To that just God, whence all righteousness is derived;
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To that iust man, actually doing all, and passibly suffering for all; The iust for the vniust:
To that just man, actually doing all, and passibly suffering for all; The just for the unjust:
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To that iust Mediator, euen Iesus Christ the righteous, clearing the sinner in the sight of his father, not by translating his righteousnesse,
To that just Mediator, even Iesus christ the righteous, clearing the sinner in the sighed of his father, not by translating his righteousness,
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as Osiander would haue it, from himselfe vpon vs, but by imputation of his for vs, according to that of Dauid: Blessed is the man to whom the Lord imputeth no sinne.
as Osiander would have it, from himself upon us, but by imputation of his for us, according to that of David: Blessed is the man to whom the Lord imputeth no sin.
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Finally, this is that iust Iudge, into whose hāds all iudgement shal be deuolued at that dreadfull day, Finally, this is that just Judge, into whose hands all judgement shall be devolved At that dreadful day,
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when he shall come with his Fanne in his hand and iudge according to that wee haue done in this life, be it good or euill.
when he shall come with his Fan in his hand and judge according to that we have done in this life, be it good or evil.
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And lastly, to that righteous Spirit breathing where it will, when it will, and as it will.
And lastly, to that righteous Spirit breathing where it will, when it will, and as it will.
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2 But besides this essentiall iustice in God, and in Christ, there is an accidentall righteousnesse in vs Christians.
2 But beside this essential Justice in God, and in christ, there is an accidental righteousness in us Christians.
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And that is eyther Legall or Euangelicall:
And that is either Legal or Evangelical:
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Legall by iniunction deliuered from Horeb: in feare and fire, whose Rule is the leuell of the law,
Legal by injunction Delivered from Horeb: in Fear and fire, whose Rule is the level of the law,
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and who is able to keepe it?
and who is able to keep it?
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Euangelicall righteousnesse is by Imputation, as wee haue said, sealed with the bloud of thy Sauiour,
Evangelical righteousness is by Imputation, as we have said, sealed with the blood of thy Saviour,
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and the leuell thereof is loue, a iustice denied to none, who deny not him;
and the level thereof is love, a Justice denied to none, who deny not him;
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but shrowd themselues vnder that righteous branch, whose shadow is a shelter to all his Saints,
but shroud themselves under that righteous branch, whose shadow is a shelter to all his Saints,
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like the shadow of a mighty Rocke in a weary land.
like the shadow of a mighty Rock in a weary land.
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In right whereof, I may plead with my God, as Abraham did for Sodome; so I for my sinnes, Shall not the Iudge of all the world doe according to right:
In right whereof, I may plead with my God, as Abraham did for Sodom; so I for my Sins, Shall not the Judge of all the world do according to right:
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O God, thou hast forgiuen my sins, and punished them in my Christ; therefore may thou not of right neyther detayne them, or punish them againe in me;
Oh God, thou hast forgiven my Sins, and punished them in my christ; Therefore may thou not of right neither detain them, or Punish them again in me;
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for what if I haue done any thing amisse, whereby thou mayest iustly condemne me; yet hath my Christ lost nothing, but that hee may iustly saue me;
for what if I have done any thing amiss, whereby thou Mayest justly condemn me; yet hath my christ lost nothing, but that he may justly save me;
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His righteousnesse is is mine, and hee hath bid me put it on, a robe for my wearing,
His righteousness is is mine, and he hath bid me put it on, a robe for my wearing,
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though not of my weauing, as were the royall roabes of Aaron. Moses hand was leprous while it was in his owne bosome:
though not of my weaving, as were the royal robes of Aaron. Moses hand was leprous while it was in his own bosom:
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so is mine in my owne righteousnesse, but taken out, & put into the print of his nailes, so is mine in my own righteousness, but taken out, & put into the print of his nails,
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and thrust into his sore side: I am made cleane with doubtfull Thomas, and dare say, My God, my Lord.
and thrust into his soar side: I am made clean with doubtful Thomas, and Dare say, My God, my Lord.
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Thy wounds are wide enough to let out thy mercies, thy wounds are deepe enough to keepe in thy iustice.
Thy wounds Are wide enough to let out thy Mercies, thy wounds Are deep enough to keep in thy Justice.
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Abraham must out of his owne Country, away hee must from his own people, and fathers house,Abraham must out of his own Country, away he must from his own people, and Father's house,
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if hee will to Canaan: so must I from my owne perfection, holinesse, and righteousnesse, if I will winne heauen;
if he will to Canaan: so must I from my own perfection, holiness, and righteousness, if I will win heaven;
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I and the child will goe alone, so said Abraham, of his beloued Izaack: I and my Christ will goe alone,
I and the child will go alone, so said Abraham, of his Beloved Isaac: I and my christ will go alone,
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so sayeth the sinner of his beloued Sauiour:
so Saith the sinner of his Beloved Saviour:
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O we• sayde Mary, He that is mighty hath done to me great things, and holy is his name:
Oh we• said Marry, He that is mighty hath done to me great things, and holy is his name:
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Fecit mihi, nec in me, nec per• me: Neyther in me, nor by me, but to me, and for me:Fecit mihi, nec in me, nec per• me: Neither in me, nor by me, but to me, and for me:
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Acknowledging her selfe no Agent, but a poore Patient, in the blessed worke of her owne,
Acknowledging her self no Agent, but a poor Patient, in the blessed work of her own,
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and our Redemption by Christ, whom she carried more faithfull in her hart, then she did in her wombe, for her saluation.
and our Redemption by christ, whom she carried more faithful in her heart, then she did in her womb, for her salvation.
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I may conclude, and so close vp the doctrine of mans righteousnesse thus, Cunctorum in Carne perfectorum imperfecta perfectio est:
I may conclude, and so close up the Doctrine of men righteousness thus, Cunctorum in Flesh perfectorum Imperfect Perfection est:
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Mans perfection is imperfection, and all his righteousnes is like a stained cloath. Wee are not the beautifull gate, but as the begger that there beggeth an Almes:
men perfection is imperfection, and all his righteousness is like a stained cloth. we Are not the beautiful gate, but as the beggar that there beggeth an Alms:
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O well sayd Dauid, Heare mee when I cry, O God of my righteousnesse: Acknowledging his righteousnesse to bee Gods creature, and none of his:
Oh well said David, Hear me when I cry, Oh God of my righteousness: Acknowledging his righteousness to be God's creature, and none of his:
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and therefore turneth to him, as doth the Marigold towards the sunne, then fayrest, when it is highest,
and Therefore turns to him, as does the Marigold towards the sun, then Fairest, when it is highest,
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but dieth, and closeth in it declination.
but Dieth, and closeth in it declination.
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Where it may be Dauid yet meaneth an other righteousnesse, not yet mentioned, to wit, his personall innocency, in regard of any euill hee intended against Saul, laying downe the equity of his cause before his iust God.
Where it may be David yet means an other righteousness, not yet mentioned, to wit, his personal innocency, in regard of any evil he intended against Saul, laying down the equity of his cause before his just God.
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As, and if hee should say, Oh my God thou knowest the Innocency of my heart, mouth and hand, I neuer thought him euill, I neuer spake him euill, I neuer did him euill.
As, and if he should say, O my God thou Knowest the Innocency of my heart, Mouth and hand, I never Thought him evil, I never spoke him evil, I never did him evil.
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I fought his battels with many a wound, I married his daughter Michal with many a scorne, I abated the fury of Sauls spirit with much danger, I fled his presence with much patience,
I fought his battles with many a wound, I married his daughter Michal with many a scorn, I abated the fury of Saul's Spirit with much danger, I fled his presence with much patience,
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when I saw him moued, and let the wildernesse of Moan beare witnesse to my mournings, because of his indignation;
when I saw him moved, and let the Wilderness of Moan bear witness to my mournings, Because of his Indignation;
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I loued his sonne Ionathan as my owne soule;
I loved his son Ionathan as my own soul;
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and thou caue of Adullam witnesse with mee how I reuerenced Sauls presence when I might haue spilt his person;
and thou cave of Adullam witness with me how I reverenced Saul's presence when I might have spilled his person;
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& yet for all this am I accused of disloialty, treason, and open rebellion Heare me, O heare me when I cry, O God of my righteousnesse. Augustin sayth well;
& yet for all this am I accused of disloyalty, treason, and open rebellion Hear me, Oh hear me when I cry, Oh God of my righteousness. Augustin say well;
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Duo sunt ti• … bi necessaria, Fama, & Conscientia, Conscientia propter te, fama propter alio• … There bee two things necessary for thee, a good name,Duo sunt ti• … by necessaria, Fama, & Conscientia, Conscientia propter te, fama propter alio• … There be two things necessary for thee, a good name,
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and a good conscience, a good name, in respect o• those that are without; a good conscience in regard of that which is within;
and a good conscience, a good name, in respect o• those that Are without; a good conscience in regard of that which is within;
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In regard of both, thou maiest well plead innocencie and righteousnes, if thou bee faultlesse as Dauid was:
In regard of both, thou Mayest well plead innocence and righteousness, if thou be faultless as David was:
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And this is called a personall righteousnes, in respect of a particular wrong offered against the innocent.
And this is called a personal righteousness, in respect of a particular wrong offered against the innocent.
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4 Lastly, there is another righteousnesse, and that concerneth our honest carriage & holy conuersation in this world, alwayes ioyned with the feare of God, and vpright dealing towards men.
4 Lastly, there is Another righteousness, and that concerns our honest carriage & holy Conversation in this world, always joined with the Fear of God, and upright dealing towards men.
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Holy men in their holy Escripts, when they prayse any, they prayse him thus, a iust man, and fearing God.
Holy men in their holy Escripts, when they praise any, they praise him thus, a just man, and fearing God.
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So Iob, so Abraham, so Zachariah, and Elizabeth, so Cornelius, and so Christ, were crowned with the Diadem of this righteousnesse:
So Job, so Abraham, so Zachariah, and Elizabeth, so Cornelius, and so christ, were crowned with the Diadem of this righteousness:
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yea, and of this very righteousnesse ioyed the blessed Apostle, when he sayd: yee are witnesses;
yea, and of this very righteousness joyed the blessed Apostle, when he said: ye Are Witnesses;
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and God also, how holily and iustly, and vnblameable we behaued our selues among you that beleeue.
and God also, how holily and justly, and unblameable we behaved our selves among you that believe.
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Nor may we thinke that the grace of God. that bringeth saluation vnto all men hath appeared, that wee should liue wickedly;
Nor may we think that the grace of God. that brings salvation unto all men hath appeared, that we should live wickedly;
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but teacheth rather that wee should deny vngodlinesse, and worldly lusts, and that wee should liue soberly and righteously, but Teaches rather that we should deny ungodliness, and worldly Lustiest, and that we should live soberly and righteously,
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and godly in this present world.
and godly in this present world.
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And now conceiue mee my brethren, that I may close with my Text, this of holy conuersation, with that of imputation, is the righteousnes whereof Dauid speaketh,
And now conceive me my brothers, that I may close with my Text, this of holy Conversation, with that of imputation, is the righteousness whereof David speaks,
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and sets as a triple Crowne and Diadem vpon the head of the blessed;
and sets as a triple Crown and Diadem upon the head of the blessed;
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I meane, to liue soberly in respect of our selues, to liue righteously, in respect of others;
I mean, to live soberly in respect of our selves, to live righteously, in respect of Others;
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and to liue godlily, in respect of God himselfe; Hoc opus hic labor, This is the worke and modell of all our righteousnes.
and to live godlily, in respect of God himself; Hoc opus hic labour, This is the work and model of all our righteousness.
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So then, we are iustified by Christ his righteousnesse imputed, by the holinesse of our works, declaring the same,
So then, we Are justified by christ his righteousness imputed, by the holiness of our works, declaring the same,
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and by a liuely faith, rightly apprehending and applying the same to Gods glory, and the saluation of our soules for his Christs sake;
and by a lively faith, rightly apprehending and applying the same to God's glory, and the salvation of our Souls for his Christ sake;
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And so to the seuerall branches of my Text.
And so to the several branches of my Text.
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Where first I may say with Dauid, Higgaion, Selah; This is worthy to bee noted in the silence of our soules, that the righteous thus iustified in the sight of God,
Where First I may say with David, Higgaion, Selac; This is worthy to be noted in the silence of our Souls, that the righteous thus justified in the sighed of God,
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thus iustified in his own conscience, and thus iustified before men, shall flourish like a Palme tree,
thus justified in his own conscience, and thus justified before men, shall flourish like a Palm tree,
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& spread abroad like a Cedar in Lebanon:
& spread abroad like a Cedar in Lebanon:
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He shall prosper, he shal prosper, Non vrgente facto, sed disponente Deo, The Lord will so haue it.
He shall prosper, he shall prosper, Non urgent facto, sed disponente God, The Lord will so have it.
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It is sayd of Pharaoh his dreame, that it was doubled, both because of the certainety,
It is said of Pharaoh his dream, that it was doubled, both Because of the certainty,
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and expedition thereof, the better to assure thee, of the blessed and flourishing estate of the righteous:
and expedition thereof, the better to assure thee, of the blessed and flourishing estate of the righteous:
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The Spirit of God in Dauid hath more then doubled the dreame; for hee hath rivitted the Nayle foure times with a steddie hand;
The Spirit of God in David hath more then doubled the dream; for he hath rivitted the Nail foure times with a steady hand;
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Hee shall flourish, he shall prosper, hee shall grow, hee shall bee fatte and well liking. He shall flourish, he shall prosper, he shall grow, he shall be fat and well liking.
pns31 vmb vvi, pns31 vmb vvi, pns31 vmb vvi, pns31 vmb vbi j cc av vvg.
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The Lion hath roared, who wil not be afraide;
The lion hath roared, who will not be afraid;
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the Lord hath spoken, who can but tremble, I will harden Pharaoh his heart, and who shall soften it:
the Lord hath spoken, who can but tremble, I will harden Pharaoh his heart, and who shall soften it:
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I will soften Cleopatres heart, and who shall harden it:
I will soften Cleopatres heart, and who shall harden it:
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The wicked shall bee cut downe and wither like graffe, and who shall make it grow;
The wicked shall be Cut down and wither like graft, and who shall make it grow;
dt j vmb vbi vvn a-acp cc vvi av-j vvi, cc r-crq vmb vvi pn31 vvi;
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but the righteous shall flourish like the Palme, and what wind shall be able, eyther to breake,
but the righteous shall flourish like the Palm, and what wind shall be able, either to break,
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or blast a bough thereof?
or blast a bough thereof?
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Iob was a iust man in the land of Hush, one that feared God, and eschewed euill, Satan with God would haue dearned his light and glory, by spoyling him of all worldly comforts: Job was a just man in the land of Hush, one that feared God, and Eschewed evil, Satan with God would have dearned his Light and glory, by spoiling him of all worldly comforts:
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so would his three friends, the Temanit, the Shuit, and the Naamathit, haue prouoked his patience, by vrging him to despaire;
so would his three Friends, the Temanit, the Shuit, and the Naamathit, have provoked his patience, by urging him to despair;
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but neyther Satans cruelty, nor those miserable comforters could breake, or blast that righteous bough, but it must flourish & spread like a Cedar in Lebanon.
but neither Satan cruelty, nor those miserable Comforters could break, or blast that righteous bough, but it must flourish & spread like a Cedar in Lebanon.
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Ioseph was a iust man and a righteous, his vnkind brethren leauing him in the dearne pitte at Dothan, and selling him ouer to the Ismeelites; they together with Potephers wife, sought how to sacke his honour, Ioseph was a just man and a righteous, his unkind brothers leaving him in the dearne pit At Dothan, and selling him over to the Ismeelites; they together with Potephers wife, sought how to sack his honour,
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and to bury him in obliuion:
and to bury him in oblivion:
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but they could not, for Iosephs bough must prosper, and spread to the protectiō of his fathers family, and of all Egypt:
but they could not, for Joseph's bough must prosper, and spread to the protection of his Father's family, and of all Egypt:
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Ioseph must bee aduanced into the best Chariot Pharaoh had, saue one; Ioseph must be advanced into the best Chariot Pharaoh had, save one;
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hee must weare his signet and golden chaine, Abrech must bee the peoples applause ouer Ioseph, which his tender father,
he must wear his signet and golden chain, Abrek must be the peoples applause over Ioseph, which his tender father,
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and Zapnath-Paaneah the expounder of secrets must be his name.
and Zapnath-Paaneah the expounder of secrets must be his name.
cc j dt n1 pp-f n2-jn vmb vbi po31 n1.
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Both Iew and Gentile banded themselues together against our Christ, to haue blotted out the name & memory of that righteous branch, from vnder heauen:
Both Iew and Gentile banded themselves together against our christ, to have blotted out the name & memory of that righteous branch, from under heaven:
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he was despised, and reiected of men, a man full of sorrowes, cut out of the land of the liuing, killed vpon the Crosse,
he was despised, and rejected of men, a man full of sorrows, Cut out of the land of the living, killed upon the Cross,
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and committed to the graue with hope of an eternall obsequie, neuer to breath any mote:
and committed to the graven with hope of an Eternal obsequy, never to breath any mote:
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but neyther that corrupt Iudge, nor Iury, with all the torments mallice could deuise, no crosse, no curse, no watch, no seale, no stone, no hell,
but neither that corrupt Judge, nor Jury, with all the torments malice could devise, no cross, no curse, no watch, no seal, no stone, no hell,
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or graue, could keepe him frō the right hand of his father, but there must hee sit in Potioribus Dei, to plead our cause, lead Captiuity captiue, and giue gifts vnto men:
or graven, could keep him from the right hand of his father, but there must he fit in Potioribus Dei, to plead our cause, led Captivity captive, and give Gifts unto men:
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yea, and there to triumph ouer hell and death, both for himselfe and vs. The righteous shall flourish, &c. Arise, arise, ye righteous buds, put on your strength O yee rede•med of the Lord, put on the garments of his beauty, shake your selues from the d•st;
yea, and there to triumph over hell and death, both for himself and us The righteous shall flourish, etc. Arise, arise, you righteous buds, put on your strength Oh ye rede•med of the Lord, put on the garments of his beauty, shake your selves from the d•st;
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arise, and sit down in safety, for yee are branches of that vine that neuer withereth. arise, and fit down in safety, for ye Are branches of that vine that never withereth.
vvb, cc vvb a-acp p-acp n1, c-acp pn22 vbr n2 pp-f d n1 cst av-x vvz.
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Of which, both vine and branches I may safely say, Prosper with thy glory, Ride vpon the word of truth, of meekenes,
Of which, both vine and branches I may safely say, Prosper with thy glory, Ride upon the word of truth, of meekness,
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and of righteousnes, and thy right hand (nay rather thy righteous hand) shal teach thee terrible things.
and of righteousness, and thy right hand (nay rather thy righteous hand) shall teach thee terrible things.
cc pp-f n1, cc po21 j-jn n1 (uh-x av-c av j n1) vmb vvi pno21 j n2.
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And let this suffice to haue proued, that the righteous shall prosper, notwithstanding all the mischiefe, mallice can deuise;
And let this suffice to have proved, that the righteous shall prosper, notwithstanding all the mischief, malice can devise;
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there is no counsell against the Lord, its but a wearines to wrastle with his might, there is no resistance where there is no proportion of opposition:
there is no counsel against the Lord, its but a weariness to wrestle with his might, there is no resistance where there is no proportion of opposition:
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In his greatest weakenesse is his greatest strength; and his power cannot be limitted.
In his greatest weakness is his greatest strength; and his power cannot be limited.
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Next in place commeth to be considered, how the righteous shall flourish, which is his Eminency:
Next in place comes to be considered, how the righteous shall flourish, which is his Eminency:
ord p-acp n1 vvz pc-acp vbi vvn, c-crq dt j vmb vvi, r-crq vbz po31 n1:
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He shal flourish like the Palme-tree.
He shall flourish like the Palm tree.
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Plinie writeth, that of all the trees that grow, the Palme is best for burden, which made Ʋtrivius to say, Sub ipso pondere formicatur, Weight makes it wanton; Pliny Writeth, that of all the trees that grow, the Palm is best for burden, which made Ʋtrivius to say, Sub ipso ponder formicatur, Weight makes it wanton;
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for the more it is prest, the more it riseth aboue it burthen. I speake to Schollars:
for the more it is pressed, the more it Riseth above it burden. I speak to Scholars:
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Nititur in pondus Palma & consurgi• in alium, Quo magis & premitur hoc magè: tollit onus. Nititur in pondus Palma & consurgi• in Alium, Quo magis & premitur hoc magè: Tollit onus.
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A beautifull Embleme of the Church of God, euer rising in it ruine, prospering in it persecution,
A beautiful Emblem of the Church of God, ever rising in it ruin, prospering in it persecution,
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and best pleased when it is most prest;
and best pleased when it is most pressed;
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meaning the flourishing branches thereof, to reioyce in their afflictions, and to say with solace, God forbid that I should reioyce in any thing,
meaning the flourishing branches thereof, to rejoice in their afflictions, and to say with solace, God forbid that I should rejoice in any thing,
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but in the Crosse of Christ, whereby the world is crucified vnto me, and I to the world. but in the Cross of christ, whereby the world is Crucified unto me, and I to the world.
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Signifying thereby likewise, as Basil sayth, That the Church of God is like to Moses bush, which the more it burned, the lesse it consumed:
Signifying thereby likewise, as Basil say, That the Church of God is like to Moses bush, which the more it burned, the less it consumed:
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So is the Church, Euer dying, and yet neuer decaying, conquering in it patience, and liuing in it blood.
So is the Church, Ever dying, and yet never decaying, conquering in it patience, and living in it blood.
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The conclusion is good, to all you that would bee righteous;
The conclusion is good, to all you that would be righteous;
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Resolue, resolue, that then yee beginne to bee fyned for God, when yee beginne to be afflicted in this world:
Resolve, resolve, that then ye begin to be foamed for God, when ye begin to be afflicted in this world:
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The finest wheat must bee wynnowed ere it be cleane, The stateliest piller of porpherie must bee hammered ere it bee smooth.
The Finest wheat must be wynnowed ere it be clean, The Stateliest pillar of porpherie must be hammered ere it be smooth.
dt js n1 vmb vbi vvn c-acp pn31 vbb j, dt av-js n1 pp-f n1 vmb vbi vvn c-acp pn31 vbb j.
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The best Balme must be broken ere it smell sweet, and ere Camamell grow greene, thicke or sweete, it must be prest with often treading:
The best Balm must be broken ere it smell sweet, and ere Camamell grow green, thick or sweet, it must be pressed with often treading:
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so must the purest gold bee fined in the gloing furnace of fire, ere it be of price with men:
so must the Purest gold be fined in the gloing furnace of fire, ere it be of price with men:
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What the Fanne is to the Winnower, what the Hammer is to the Porpherie, what the Morter is to the Balme,
What the Fan is to the Winnower, what the Hammer is to the Porpherie, what the Mortar is to the Balm,
r-crq dt vvb vbz p-acp dt n1, r-crq dt n1 vbz p-acp dt n1, r-crq dt n1 vbz p-acp dt n1,
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and what the burthē is to the Date tree; that, affliction and pressure is to the righteous man:
and what the burden is to the Date tree; that, affliction and pressure is to the righteous man:
cc q-crq dt n1 vbz p-acp dt n1 n1; cst, n1 cc n1 vbz p-acp dt j n1:
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In his Crosse is his Crowne, and when hee is humbled on earth, then is hee most honoured in heauen.
In his Cross is his Crown, and when he is humbled on earth, then is he most honoured in heaven.
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Againe, it is written of the Palme or Date tree;
Again, it is written of the Palm or Date tree;
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for all is one, that there is both a male and a female of that kind,
for all is one, that there is both a male and a female of that kind,
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and that they are of so liking & louing a disposition, that they liue & die together;
and that they Are of so liking & loving a disposition, that they live & die together;
cc cst pns32 vbr pp-f av vvg cc vvg dt n1, cst pns32 vvb cc vvi av;
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insomuch as if the male be but remoued into an other groūd, the female vailes her highest branch, euer bending both bole and bough, the way hee is gone,
insomuch as if the male be but removed into an other ground, the female vails her highest branch, ever bending both bole and bough, the Way he is gone,
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and still withereth till she be dead.
and still withereth till she be dead.
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Aptly compared to Christ and his Church, neuer desiring to liue longer then shee may grow with him,
Aptly compared to christ and his Church, never desiring to live longer then she may grow with him,
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& in him, the branches with her vine, the members with her head, the Bridegroome with her Spouse,
& in him, the branches with her vine, the members with her head, the Bridegroom with her Spouse,
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and the Sinner with her Sauiour, here in grace, and there in glory, where true ioyes are to be found.
and the Sinner with her Saviour, Here in grace, and there in glory, where true Joys Are to be found.
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This made the righteous of all ages so impatient of separation, when by cruell persecution the tormentors would haue diuided them from their God and Christ;
This made the righteous of all ages so impatient of separation, when by cruel persecution the tormentors would have divided them from their God and christ;
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yet did they euer bow and bend towards the place & ground where their beloued was,
yet did they ever bow and bend towards the place & ground where their Beloved was,
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for their consolation was in heauen, and with good courage they challenged all the creatures of God, both high and low, that none should bee able to separate them from the loue of God which was in Christ Iesus their Lord;
for their consolation was in heaven, and with good courage they challenged all the creatures of God, both high and low, that none should be able to separate them from the love of God which was in christ Iesus their Lord;
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crying out with passion, as Ruth did to Naomy, Intreate mee not to leaue thee, nor to depart from thee;
crying out with passion, as Ruth did to Naomy, Entreat me not to leave thee, nor to depart from thee;
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for, whither thou goest, I will goe, and where thou dwellest I will dwell, thy people shall be my people, and thy God my God;
for, whither thou goest, I will go, and where thou dwellest I will dwell, thy people shall be my people, and thy God my God;
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where thou diest, will I die, & there will I bee buried;
where thou Dies, will I die, & there will I be buried;
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the Lord doe so to me and more, if eyther death or life depart thee & mee. the Lord do so to me and more, if either death or life depart thee & me.
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3 Thirdly, it is sayde of the Palme, that snee euer turneth towards the sunne, and that her leaues spread furthest when the shine is at the fayrest.
3 Thirdly, it is said of the Palm, that snee ever turns towards the sun, and that her leaves spread furthest when the shine is At the Fairest.
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The sonne of Righteousnesse is the light and life of the righteous, and whats their longing desire,
The son of Righteousness is the Light and life of the righteous, and whats their longing desire,
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but that the light of his countenance may shine vpon them.
but that the Light of his countenance may shine upon them.
cc-acp cst dt n1 pp-f po31 n1 vmb vvi p-acp pno32.
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The lower that the sunne is, the longer is your shadow, and the higher it goeth, it is the shorter;
The lower that the sun is, the longer is your shadow, and the higher it Goes, it is the shorter;
dt jc cst dt n1 vbz, dt jc vbz po22 n1, cc dt jc pn31 vvz, pn31 vbz dt jc;
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while the sunne is before you, your shadow is behind you, and you see it not,
while the sun is before you, your shadow is behind you, and you see it not,
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but turne your backe vpon it, and you see nothing but shadowes;
but turn your back upon it, and you see nothing but shadows;
cc-acp vvb po22 n1 p-acp pn31, cc pn22 vvb pix cc-acp n2;
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would you see your Christ in perfect beauty, dearned with no fin or shadowes of legall law or ceremonies;
would you see your christ in perfect beauty, dearned with no fin or shadows of Legal law or ceremonies;
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looke him in the face when he is at the fayrest;
look him in the face when he is At the Fairest;
vvb pno31 p-acp dt n1 c-crq pns31 vbz p-acp dt js;
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but and if you turne your backe vpon him, Vmbra rerum will be your ruine, you see nothing but shadowes,
but and if you turn your back upon him, Vmbra rerum will be your ruin, you see nothing but shadows,
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and you loose the substance for the shadow.
and you lose the substance for the shadow.
cc pn22 vvb dt n1 p-acp dt n1.
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The Eagle when shee would trye her young, which are true born birds and which are bastards, (say they) shee beares them vp into the brightest sunne beames,
The Eagl when she would try her young, which Are true born Birds and which Are bastards, (say they) she bears them up into the Brightest sun beams,
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while they are tender, and yet not downed;
while they Are tender, and yet not downed;
cs pns32 vbr j, cc av xx vvn;
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and if with open eyes they looke vpon the sunne, then shee taketh them as her owne;
and if with open eyes they look upon the sun, then she Takes them as her own;
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but if they shut their eyes at the brightnesse thereof, then shee casts them out, as base birds and castrels.
but if they shut their eyes At the brightness thereof, then she Cast them out, as base Birds and castrels.
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So may you trie the children of God, who are faithfulll, and who are faithlesse, who are true borne Israelites, and who are not;
So may you try the children of God, who Are faithfulll, and who Are faithless, who Are true born Israelites, and who Are not;
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if they can looke vpon their Christ and his righteousnesse with open eyes, if they can looke him fully in the face,
if they can look upon their christ and his righteousness with open eyes, if they can look him Fully in the face,
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and dazle not at the brightnesse of his glory, then are they generous birds, and may soare with him aboue the height of all sublimity:
and dazzle not At the brightness of his glory, then Are they generous Birds, and may soar with him above the height of all sublimity:
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but if as it is in the Prophet, They hide their faces from him, and say, he hath no forme nor beauty, that wee should defire him; but if as it is in the Prophet, They hide their faces from him, and say, he hath no Form nor beauty, that we should desire him;
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then repute them as a base birth and degenerate, good for nothing, but to be cast out of the land of the liuing.
then repute them as a base birth and degenerate, good for nothing, but to be cast out of the land of the living.
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4 Lastly, they write of the Palme;
4 Lastly, they write of the Palm;
crd ord, pns32 vvb pp-f dt n1;
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that when her leaues are faln, and her branches withered, dead and rotten, from the toppe prynne to the lowest roote;
that when her leaves Are fallen, and her branches withered, dead and rotten, from the top Prynne to the lowest root;
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yet euen thence the sunne sucketh a new iuyce, and giueth it a renued life, of many more yeares then formerly it had.
yet even thence the sun sucketh a new juice, and gives it a renewed life, of many more Years then formerly it had.
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Such is, and shall bee the resurrection of the righteous man, when the flower of his youth beginnes to wither,
Such is, and shall be the resurrection of the righteous man, when the flower of his youth begins to wither,
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and the yeares approach, wherein he sayth, I haue no pleasure in them, when the Keepers of the house beginne to tremble,
and the Years approach, wherein he say, I have no pleasure in them, when the Keepers of the house begin to tremble,
cc dt n2 vvb, c-crq pns31 vvz, pns11 vhb dx n1 p-acp pno32, c-crq dt n2 pp-f dt n1 vvb pc-acp vvi,
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and the strong men bow themselues, when the grynders cease, because they are but few,
and the strong men bow themselves, when the grinders cease, Because they Are but few,
cc dt j n2 vvb px32, c-crq dt n2 vvb, c-acp pns32 vbr p-acp d,
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when they waxe darke that looke out by the windowes, and the dores are shut without, by the base sound of the grinders. when they wax dark that look out by the windows, and the doors Are shut without, by the base found of the grinders.
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Nay more, (and to be briefe, mans misery in the forlorne hope of his declining age,) when all the daughters of singing shall bee abased,
Nay more, (and to be brief, men misery in the forlorn hope of his declining age,) when all the daughters of singing shall be abased,
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when the Almond tree shall flourish, the Grashopper shall bee a burden, and concupiscence shall be driuen away, with many a weary and wakery night.
when the Almond tree shall flourish, the Grasshopper shall be a burden, and concupiscence shall be driven away, with many a weary and wakery night.
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Yet man so tending to the house of his age, whiles the mourners goe about in the street,
Yet man so tending to the house of his age, while the mourners go about in the street,
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because the graue hath deuoured him, corruption hath possessed him, and rottennesse hath consumed his bones,
Because the graven hath devoured him, corruption hath possessed him, and rottenness hath consumed his bones,
c-acp dt n1 vhz vvn pno31, n1 vhz vvn pno31, cc n1 vhz vvn po31 n2,
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yet shall he bee renewed to a better life, by the sonne of righteousnes Iesus Christ;
yet shall he be renewed to a better life, by the son of righteousness Iesus christ;
av vmb pns31 vbi vvn p-acp dt jc n1, p-acp dt n1 pp-f n1 np1 np1;
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prophesying and breathing ouer these dead bones thus;
prophesying and breathing over these dead bones thus;
vvg cc vvg p-acp d j n2 av;
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O yee drie bones, heare the word of the Lord, Behold my people, I will open your graues,
Oh ye dry bones, hear the word of the Lord, Behold my people, I will open your graves,
uh pn22 j n2, vvi dt n1 pp-f dt n1, vvb po11 n1, pns11 vmb vvi po22 n2,
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and cause you come out of your Sepulchres, and place you in your owne land; then shall yee know, that I the Lord haue spoken it, & can performe it.
and cause you come out of your Sepulchres, and place you in your own land; then shall ye know, that I the Lord have spoken it, & can perform it.
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And thus, my deare brethren, are wee well assured of a royall resurrection from the dead, in,
And thus, my deer brothers, Are we well assured of a royal resurrection from the dead, in,
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& through the vertue of Christ his resurrection, wherein (as the Apostle sayth) hee hath mightily declared himselfe to be the sonne of God,
& through the virtue of christ his resurrection, wherein (as the Apostle say) he hath mightily declared himself to be the son of God,
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as in the conquest of sinne and death, both for himselfe and vs:
as in the conquest of sin and death, both for himself and us:
c-acp p-acp dt n1 pp-f n1 cc n1, av-d p-acp px31 cc pno12:
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In regard whereof, we may say, with a godly Ovation, Death, where is thy sting? hell, where is thy victory? Thanks bee to God, which hath giuen vs victory through our Lord Iesus Christ.
In regard whereof, we may say, with a godly Ovation, Death, where is thy sting? hell, where is thy victory? Thanks be to God, which hath given us victory through our Lord Iesus christ.
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And so to the rest, euen from the flourishing Palme, to the solid Cedar, wherein the wisdome of God in Dauid, seconds the similitude of the palme, with the semblance of the Cedar,
And so to the rest, even from the flourishing Palm, to the solid Cedar, wherein the Wisdom of God in David, seconds the similitude of the palm, with the semblance of the Cedar,
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as and if the excellency of the one, without the other, were not sufficient to expresse the blessednesse of a righteous man.
as and if the excellency of the one, without the other, were not sufficient to express the blessedness of a righteous man.
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Now of all growing trees there is no doubt, but the Cedar is chiefe, first, for strength: 2. for length: 3. for diuturnity: and 4. for fruitfulnes:
Now of all growing trees there is no doubt, but the Cedar is chief, First, for strength: 2. for length: 3. for diuturnity: and 4. for fruitfulness:
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So is the godly, iust and righteous man. The wicked flee when none pur• … eth him;
So is the godly, just and righteous man. The wicked flee when none pur• … eth him;
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but the righteous are bold 〈 … 〉 a Lyon; their perfect loue expel• … th all feare; but the righteous Are bold 〈 … 〉 a lion; their perfect love expel• … th all Fear;
p-acp dt j vbr j 〈 … 〉 dt n1; po32 j n1 n1 … zz d n1;
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I say his loue to God & • … s truth, is strong as death, cruell as • … e graue,
I say his love to God & • … s truth, is strong as death, cruel as • … e graven,
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and the coales thereof as a • … ehement flame.
and the coals thereof as a • … ehement flame.
cc dt n2 av p-acp dt • … j n1.
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In this strength stood righteous Dauid, when he sayd, What is this • … roud Philistin, that he should reuile • … he hoast of the liuing God:
In this strength stood righteous David, when he said, What is this • … roved Philistines, that he should revile • … he host of the living God:
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In this • … trength stood Caleb as strong as • … eele, when hee desired to possesse Hebron, and to encounter with the Anakims: Of like strength was Hester, when armed with her righteous cause, shee pr•ssed vpon the King with this resolution, I will goe in,
In this • … trength stood Caleb as strong as • … eel, when he desired to possess Hebron, and to encounter with the Anakims: Of like strength was Esther, when armed with her righteous cause, she pr•ssed upon the King with this resolution, I will go in,
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& if I die, I die.
& if I die, I die.
cc cs pns11 vvb, pns11 vvb.
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As, and if hee should haue saide with Saint Paul, I can do all things in him that comforteth mee:
As, and if he should have said with Saint Paul, I can do all things in him that comforts me:
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I dare aduenture vpon any difficulty, I feare no death, I dread no danger.
I Dare adventure upon any difficulty, I Fear no death, I dread no danger.
pns11 vvb n1 p-acp d n1, pns11 vvb dx n1, pns11 vvb dx n1.
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Marke I pray you, Omnia possum, a strong faith in a fraile vessell, an omnipotent power in an impotent flesh:
Mark I pray you, Omnia possum, a strong faith in a frail vessel, an omnipotent power in an impotent Flesh:
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The faith of the righteous, bee it neuer so little, it cannot be lesse then a grain• … of mustard-seed,
The faith of the righteous, be it never so little, it cannot be less then a grain• … of Mustard seed,
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and yet it is strong enough to remoue mountaines.
and yet it is strong enough to remove Mountains.
cc av pn31 vbz j av-d pc-acp vvi n2.
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All this to teach the righteous that the grace of God is sufficient fo• … them, that his power may bee mad• … perfect in their weakenes;
All this to teach the righteous that the grace of God is sufficient fo• … them, that his power may be mad• … perfect in their weakness;
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Sampso• … strength was in his haires, and wha• … so weake as haires.Sampso• … strength was in his hairs, and wha• … so weak as hairs.
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To lesson vs ye• … further, that wee take pleasure in infirmities, in reproaches, in persecutions, in anguish for Christs sake, tha• … when wee are weake, wee may be• … strong.
To Lesson us ye• … further, that we take pleasure in infirmities, in Reproaches, in persecutions, in anguish for Christ sake, tha• … when we Are weak, we may be• … strong.
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Thus conquered the Martyres i• … sire and blood, whom the world was not worthy of, Vrebantur, Cedebantur, Torquebantur tamen multiplicabantur ▪ They were burned, they were bea•en, they were racked, and yet they increased;
Thus conquered the Martyrs i• … sire and blood, whom the world was not worthy of, Vrebantur, Cedebantur, Torquebantur tamen multiplicabantur ▪ They were burned, they were bea•en, they were racked, and yet they increased;
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yea, and in all these things, they were more then conquerours in him that loued them.
yea, and in all these things, they were more then conquerors in him that loved them.
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2 Yee see the strength of the Cedar. Now let vs see how for length, it may paralell the righteous man.
2 Ye see the strength of the Cedar. Now let us see how for length, it may parallel the righteous man.
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They say, of all the trees that grow, it is the highest, and like a Piramis, euer poynteth at the height of heauen, The greatest beauty of Salomons Temple stood in the strength & length of Cedars, fetched from Hiram, and fallen in Lebanon for basses, bords and beames, all other trees being too weake and short for that glorious building.
They say, of all the trees that grow, it is the highest, and like a Pyramids, ever pointeth At the height of heaven, The greatest beauty of Solomon's Temple stood in the strength & length of Cedars, fetched from Hiram, and fallen in Lebanon for bases, boards and beams, all other trees being too weak and short for that glorious building.
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The righteous man as he is strong in the faith; so are his thoughts elenated aboue the height of all sublimity;
The righteous man as he is strong in the faith; so Are his thoughts elenated above the height of all sublimity;
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for his conversation is in heauen, where Iesus Christ that righteous braunch sitteth on the right hand of his Father:
for his Conversation is in heaven, where Iesus christ that righteous branch Sitteth on the right hand of his Father:
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Great is the extent of his faith, that reacheth from the nethermost hell to the highest heauen:
Great is the extent of his faith, that reaches from the nethermost hell to the highest heaven:
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for the soule of the righteous is not where it liues, but were it loues:
for the soul of the righteous is not where it lives, but were it loves:
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Oculimei semper ad dominum. Oh it was an heauenly Inspection, and good it was in Ezechias, when tossed vpon his weary bed, from the wall to the welkine; Oculimei semper ad dominum. O it was an heavenly Inspection, and good it was in Hezekiah, when tossed upon his weary Bed, from the wall to the welkine;
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He turned his watery eyes, and sayd, Attenuatisunt occuli mei suspicientes in excelsum: Mine eyes dazle with looking towards thy brightnes.
He turned his watery eyes, and said, Attenuatisunt occuli mei suspicientes in excelsum: Mine eyes dazzle with looking towards thy brightness.
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The vse is good, Iacobs head lay low, when he slept vpon the Stone, yet his thoughts were on high & his soule scaled the heauens:
The use is good, Iacobs head lay low, when he slept upon the Stone, yet his thoughts were on high & his soul scaled the heavens:
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He sought a Leader to Haram; but hee found a Ladder to Heauen; his meditations were mixed with no mortall mould, they taught the highest glory:
He sought a Leader to Haram; but he found a Ladder to Heaven; his meditations were mixed with no Mortal mould, they taught the highest glory:
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so are the righteous in their repose, they neuer rest but in the bosome of their Christ,
so Are the righteous in their repose, they never rest but in the bosom of their christ,
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and like a Piramis they euer point vpward: What should I say more; for strength, righteous men are Cedar beams in the building of their God;
and like a Pyramids they ever point upward: What should I say more; for strength, righteous men Are Cedar beams in the building of their God;
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and for their length, they reach from wall to wall. 3 Thirdly, I may say, for durablenesse, that the Cedar is of an immortall being.
and for their length, they reach from wall to wall. 3 Thirdly, I may say, for durableness, that the Cedar is of an immortal being.
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And therefore Digna Cedrocanere, was a prouer be vsed of old, when any man would vrge for songs, subiects of Eternity;
And Therefore Digna Cedrocanere, was a prover be used of old, when any man would urge for songs, Subjects of Eternity;
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so may I say, that the Oake at Marme, the hard Marble, and the solid Cedar, shal sooner grind to greet,
so may I say, that the Oak At Marme, the hard Marble, and the solid Cedar, shall sooner grind to greet,
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and turne to dust, then the memory of the righteous shall bee forgotten, their strength abated in the way,
and turn to dust, then the memory of the righteous shall be forgotten, their strength abated in the Way,
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or their dayes shortned, eyther in grace or glory: no dayes, no yeeres, no time, shall euer blot out or blemish their blessednes;
or their days shortened, either in grace or glory: no days, no Years, no time, shall ever blot out or blemish their blessedness;
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but they shall still flourish, and grow green in their life, in their death, and after death, in all eternity,
but they shall still flourish, and grow green in their life, in their death, and After death, in all eternity,
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when time shall bee no more.
when time shall be no more.
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Prouerbes the third, Wisdome is brought in like a beautifull Queene, and a liberall Lady, with her hands ful, to bestow vpō her dearest friends, length of dayes, being in the right hand,
Proverbs the third, Wisdom is brought in like a beautiful Queen, and a liberal Lady, with her hands full, to bestow upon her dearest Friends, length of days, being in the right hand,
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and in the left hand riches and honour. Now, who are these fayre friends, but the righteous seed, and such as feare God:
and in the left hand riches and honour. Now, who Are these fair Friends, but the righteous seed, and such as Fear God:
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They tell vs of many meanes to preserue life, and to cure maladies, as pils, potions,
They tell us of many means to preserve life, and to cure maladies, as pills, potions,
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and cordials, they tell vs of Oyles, waters and mettals;
and cordials, they tell us of Oils, waters and metals;
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but if all this were clapt in one, they are nothing to the feare of God, eyther in giuing health, or prolonging life:
but if all this were clapped in one, they Are nothing to the Fear of God, either in giving health, or prolonging life:
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Of whom it is true that Abigal spake of righteous Dauid: The soule of the righteous shall bee bound in the bundle of life with the Lord their God:
Of whom it is true that Abigal spoke of righteous David: The soul of the righteous shall be bound in the bundle of life with the Lord their God:
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Hee shall defend them in life, and preserue them in death; for death shall neuer come before they may comfortably bid it welcome:
He shall defend them in life, and preserve them in death; for death shall never come before they may comfortably bid it welcome:
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To iustifie that of Iob, he shall deliuer thee in the sixe tribulations, and in the seuenth, they shal not touch thee.
To justify that of Job, he shall deliver thee in the sixe tribulations, and in the Seventh, they shall not touch thee.
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But will some man say, how is it then that many times the righteous perish, and merciful men are taken away, and are often preuented with an vntimely death:
But will Some man say, how is it then that many times the righteous perish, and merciful men Are taken away, and Are often prevented with an untimely death:
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Its true indeed, as the Prophet saith, they are taken away, but from vengeance to come,
Its true indeed, as the Prophet Says, they Are taken away, but from vengeance to come,
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and thogh they bee preuented with an vntimely death, yet shall they rest in an eternall life.
and though they be prevented with an untimely death, yet shall they rest in an Eternal life.
cc cs pns32 vbb vvn p-acp dt j n1, av vmb pns32 vvi p-acp dt j n1.
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He pleased God saith Salomon of Enoch, and was beloued of him, so that where he liued amongst sinners, he translated him:
He pleased God Says Solomon of Enoch, and was Beloved of him, so that where he lived among Sinners, he translated him:
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and hee was taken away, lest wickednes should alter his vnderstanding, or deceit beguile his mind:
and he was taken away, lest wickedness should altar his understanding, or deceit beguile his mind:
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though hee was soone dead, yet fulfilled hee much time, for his soule pleased GOD, therefore hasted hee to take him away from wickednesse.
though he was soon dead, yet fulfilled he much time, for his soul pleased GOD, Therefore hasted he to take him away from wickedness.
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The conclusion is good for this point, and so I haste to the rest. This wicked world passeth away, and the lusts thereof vanish;
The conclusion is good for this point, and so I haste to the rest. This wicked world passes away, and the Lustiest thereof vanish;
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but hee that fulfilleth the will of God, abideth euer.
but he that fulfilleth the will of God, Abideth ever.
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4 Lastly, the Cedar is fruitful vnto the end, and it beareth best in it old age, the fewer leaues, the fuller of fruit,
4 Lastly, the Cedar is fruitful unto the end, and it bears best in it old age, the fewer leaves, the fuller of fruit,
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and as the first fruit fayleth, the latter euer buddeth.
and as the First fruit Faileth, the latter ever buddeth.
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So are the righteous who trust in the Lord, and whose hope the Lord is, they beare their fruite without flourish, shew or semblance of palliated piety, the very pest of all religion,
So Are the righteous who trust in the Lord, and whose hope the Lord is, they bear their fruit without flourish, show or semblance of palliated piety, the very pest of all Religion,
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while the hypocrite doth onely flourish in his leaues, hauing a shew of godlinesse, as the Apostle sayth,
while the hypocrite does only flourish in his leaves, having a show of godliness, as the Apostle say,
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but still denyeth the power thereof.
but still denyeth the power thereof.
cc-acp av vvz dt n1 av.
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It may bee that the axe of iudgement is now and then laid to the root of the righteous;
It may be that the axe of judgement is now and then laid to the root of the righteous;
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but it neyther hacketh nor heweth it downe, and why? hee beareth fruit, and bringeth it forth in due season;
but it neither hacketh nor heweth it down, and why? he bears fruit, and brings it forth in due season;
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hee bringeth forth new fruite according to his moneths:
he brings forth new fruit according to his months:
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his fruit is for meat, and his lease is for medicine, because the springs that runne out of the Sanctuary, doe water his growth, that is, the shower of Gods grace is euer distilling vpon his buds;
his fruit is for meat, and his lease is for medicine, Because the springs that run out of the Sanctuary, do water his growth, that is, the shower of God's grace is ever distilling upon his buds;
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and therefore hee is blessed both in his leaues, and in his fruit.
and Therefore he is blessed both in his leaves, and in his fruit.
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And heare, O my God, behold how I am troubled, my bowels swell, mine heart is turned within me, I am full of heauinesse,
And hear, Oh my God, behold how I am troubled, my bowels swell, mine heart is turned within me, I am full of heaviness,
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because of the worlds barrennes, we are like the heath in the wildernesse, wee inhabite the parched places in a salt land,
Because of the world's Barrenness, we Are like the heath in the Wilderness, we inhabit the parched places in a salt land,
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and not inhabited, our apples are like the fruite of Sodome, faire to the shew, but vpon the touch turne to dust and sinders;
and not inhabited, our Apples Are like the fruit of Sodom, fair to the show, but upon the touch turn to dust and sinders;
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we belieue in some measure, but wee liue in none; wee lead not the life of the Gospell:
we believe in Some measure, but we live in none; we led not the life of the Gospel:
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Oh that our good fruits were answerable to the greene leaues of our profession, then should wee not bee idle hearers of the Law,
O that our good fruits were answerable to the green leaves of our profession, then should we not be idle hearers of the Law,
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but doers too, neyther deceyuers of our selues, nor betrayers of our owne soules. Be it spoken therefore to the barren soyle of both professions;
but doers too, neither deceivers of our selves, nor betrayers of our own Souls. Be it spoken Therefore to the barren soil of both professions;
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neither shall your faithlesse works, O yee Papist, nor your worklesse faith, O yee Protestants, euer make you righteous before the Lord, till you haue truely put on both:
neither shall your faithless works, Oh ye Papist, nor your workless faith, Oh ye Protestants, ever make you righteous before the Lord, till you have truly put on both:
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for as without faith it is not possible to please God; so without holinesse of life, it is not possible to see the Lord; you haue Scripture for both.
for as without faith it is not possible to please God; so without holiness of life, it is not possible to see the Lord; you have Scripture for both.
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Lucian, playde with the men of his dayes, as well wee may with ours, when hee fained the gods to sit in Parliament, euery one to make choise of the tree he most fancied;Lucian, played with the men of his days, as well we may with ours, when he feigned the God's to fit in Parliament, every one to make choice of the tree he most fancied;
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where it is sayde, that Iupiter chose the Oake for it strength, Apollo the Bay tree for it greennesse, Neptune the poplar for it length, Iuno the Eglentine for sweetnesse,
where it is said, that Iupiter chosen the Oak for it strength, Apollo the Bay tree for it greenness, Neptune the poplar for it length, Iuno the Eglentine for sweetness,
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and Venus the Mirtle tree for it beauty.
and Venus the Myrtle tree for it beauty.
cc np1 dt n1 n1 p-acp pn31 n1.
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Minerua sitting by, demanded of her father Iupiter what might be the reason, that sith there was such store of fruitfull trees, they all made choyse of such as were fruitlesse? To whom Iupiter answered, Ne videamur fructa honorem vendere, we gods may not chaffer our honour for fruits.Minerva sitting by, demanded of her father Iupiter what might be the reason, that sith there was such store of fruitful trees, they all made choice of such as were fruitless? To whom Iupiter answered, Ne videamur fructa Honor vendere, we God's may not chaffer our honour for fruits.
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Well said Minerua, doe as you list; but I for my part will chuse the Oliue for it fatnesse;
Well said Minerva, do as you list; but I for my part will choose the Olive for it fatness;
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whereat her father was much ashamed, and commended Mineruas choyse before his owne; and all the rest.
whereat her father was much ashamed, and commended Mineruas choice before his own; and all the rest.
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Carelesse Christian, why smilest thou? De te narratur fabula: The tale is true of thee;
Careless Christian, why smilest thou? De te narratur fabula: The tale is true of thee;
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for euen so is the chaffie choyse of our different trees in this declining world, all are for pleasure, few for profite;
for even so is the chaffy choice of our different trees in this declining world, all Are for pleasure, few for profit;
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they loue their greatnes, they loue their greennesse, they loue their sweetnesse, and they loue their be auty;
they love their greatness, they love their greenness, they love their sweetness, and they love their be auty;
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but where is the mā that maketh Mineruas choise and with the Olyue droppeth down fatnesse, wherewithall both God & man are honoured.
but where is the man that makes Mineruas choice and with the Olive drops down fatness, wherewithal both God & man Are honoured.
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Surely Minerua is but a fiction;
Surely Minerva is but a fiction;
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but were our wits wel seasoned with holinesse, and our tongues with truth, wee would better taxe both the great,
but were our wits well seasoned with holiness, and our tongues with truth, we would better Tax both the great,
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and dimy gods of this age, with indiscretion, while they catch at shaddowes, and lose the substance, still disdayning to chaffer their honour with our fruit.
and dimy God's of this age, with indiscretion, while they catch At shadows, and loose the substance, still disdaining to chaffer their honour with our fruit.
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Well, I say no more, but the fruit we tender them is godlinesse, and godlines is great gaine,
Well, I say no more, but the fruit we tender them is godliness, and godliness is great gain,
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and yet few catch at it, it is profitable vnto all things, which hath the promise of the life present,
and yet few catch At it, it is profitable unto all things, which hath the promise of the life present,
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(5) part (DIV2)
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and of the life to come:
and of the life to come:
cc pp-f dt n1 pc-acp vvi:
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and yet I know not how, but it is a wearines to walke in it, it is a danger to speake of it:
and yet I know not how, but it is a weariness to walk in it, it is a danger to speak of it:
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Let none rebuke or reproue an other with the proud poasie of Israel: I pray God it may neuer be the poafie of England, nor that wee should become your enemies for telling you the truth:
Let none rebuke or reprove an other with the proud poasie of Israel: I pray God it may never be the poafie of England, nor that we should become your enemies for telling you the truth:
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theres a blessed enimity so to preach, theres a cursed amity so not to preach.
theres a blessed enmity so to preach, theres a cursed amity so not to preach.
pc-acp|vbz dt j-vvn n1 av pc-acp vvi, pc-acp|vbz dt j-vvn n1 av xx pc-acp vvi.
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They that weare soft rayment are in Kings Courts, soft & oyled tongues I know not how,
They that wear soft raiment Are in Kings Courts, soft & oiled tongues I know not how,
pns32 d vbdr j n1 vbr p-acp n2 n2, j cc vvn n2 pns11 vvb xx c-crq,
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but they warble too much both in Court and Country:
but they warble too much both in Court and Country:
cc-acp pns32 vvb av av-d d p-acp n1 cc n1:
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What went yee forth to see, sayde Christ of Iohn, a reede shaken with the wind:
What went ye forth to see, said christ of John, a reed shaken with the wind:
r-crq vvd pn22 av pc-acp vvi, vvd np1 pp-f np1, dt n1 vvn p-acp dt n1:
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No, no, yee found him a steddy Cedar: Non est calamus, non est homo mollis & aulicus:
No, no, ye found him a steady Cedar: Non est calamus, non est homo mollis & Aulicus:
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Iohn is no reed, Iohn is no soft or courtly Preacher: he pearced their harts with the doctrine of repentance, for the remission of sinnes.John is no reed, John is no soft or courtly Preacher: he pierced their hearts with the Doctrine of Repentance, for the remission of Sins.
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The Lord God of Heauen giue vs grace to be faithfull in his house, as Moses was,
The Lord God of Heaven give us grace to be faithful in his house, as Moses was,
dt n1 np1 pp-f n1 vvb pno12 vvb pc-acp vbi j p-acp po31 n1, c-acp np1 vbds,
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and to keepe nothing backe of his mercies, or of his iudgements, eyther for feare, or flattery, of any transitory maiesty in this world: and so to the rest.
and to keep nothing back of his Mercies, or of his Judgments, either for Fear, or flattery, of any transitory majesty in this world: and so to the rest.
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Next in pla•e commeth to be considered, where, and why the crowne and diademe of the righteous is so renowned, flour•shing & bossed with blessings:
Next in pla•e comes to be considered, where, and why the crown and diadem of the righteous is so renowned, flour•shing & bossed with blessings:
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The reason is readily rendered, by the words of my Text:
The reason is readily rendered, by the words of my Text:
dt n1 vbz av-j vvn, p-acp dt n2 pp-f po11 n1:
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He is planted in the house of the Lord, and therefore he shall flourish in the Courts of his God;
He is planted in the house of the Lord, and Therefore he shall flourish in the Courts of his God;
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The Palme and Cedar grow not in euery ground, the Palme is for Iudea, and the Cedar is for Lebanon: and the sweetest rose is for Saram; so are the righteous not for euery soyle,
The Palm and Cedar grow not in every ground, the Palm is for Iudea, and the Cedar is for Lebanon: and the Sweetest rose is for Saram; so Are the righteous not for every soil,
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but they are righteous because they are planted in the house of the Lord;
but they Are righteous Because they Are planted in the house of the Lord;
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euery Lambe is not for the sacrifice, nor euery tree for the fabricke of the Temple;
every Lamb is not for the sacrifice, nor every tree for the fabric of the Temple;
d n1 vbz xx p-acp dt n1, ccx d n1 p-acp dt n1 pp-f dt n1;
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no more is euery earth a like for the righteous to plant in.
no more is every earth a like for the righteous to plant in.
dx dc vbz d n1 dt av-j p-acp dt j pc-acp vvi p-acp.
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They must be plucked out of olde Adam, and planted into new Christ; the first soyle was naught,
They must be plucked out of old Adam, and planted into new christ; the First soil was nought,
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and therefore they are remoued into a better ground;
and Therefore they Are removed into a better ground;
cc av pns32 vbr vvn p-acp dt jc n1;
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yea, and grafted into that vine that neuer withereth, eyther in it selfe, or in it branches:
yea, and grafted into that vine that never withereth, either in it self, or in it branches:
uh, cc vvn p-acp d n1 cst av-x vvz, av-d p-acp pn31 n1, cc p-acp pn31 n2:
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And thus they become an holy Colony, planted no where but in domo Iehouae, licking vp the dust of the Sanctuary,
And thus they become an holy Colony, planted no where but in domo Iehouae, licking up the dust of the Sanctuary,
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(6) part (DIV2)
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and therefore flourishing in the courts of their God, here in grace, & there in glory.
and Therefore flourishing in the Courts of their God, Here in grace, & there in glory.
cc av vvg p-acp dt n2 pp-f po32 n1, av p-acp n1, cc a-acp p-acp n1.
(6) part (DIV2)
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We heare that in Virginia there is a Colony of Christians, planted in the Virgines sonne,
We hear that in Virginia there is a Colony of Christians, planted in the Virgins son,
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(6) part (DIV2)
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and that righteous iudgement hath entred that land;
and that righteous judgement hath entered that land;
cc cst j n1 vhz vvn d n1;
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the Lord of heauen prosper the growth thereof, in it flourish, in it flower, & in it fruit,
the Lord of heaven prosper the growth thereof, in it flourish, in it flower, & in it fruit,
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and that longer liued, it may euer be better leaued, loaden with it burden of ripe fruit falling, and new blossoms blooming Cedar-like.
and that longer lived, it may ever be better leaved, loaded with it burden of ripe fruit falling, and new blossoms blooming Cedar-like.
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(6) part (DIV2)
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And it encourageth me the rather for to pray;
And it Encourageth me the rather for to pray;
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for that I see the promise of God to goe with it growth, not onely in the seuerall branches and members of the Church of old;
for that I see the promise of God to go with it growth, not only in the several branches and members of the Church of old;
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but also in the whole body & bole thereof, deduced down euen to these our dayes.
but also in the Whole body & bole thereof, deduced down even to these our days.
cc-acp av p-acp dt j-jn n1 cc n1 av, vvn a-acp av-j p-acp d po12 n2.
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All to make good the words of my Text, that the righteous shall bring forth fruit in their age, that they shall bee fat and flourishing:
All to make good the words of my Text, that the righteous shall bring forth fruit in their age, that they shall be fat and flourishing:
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(6) part (DIV2)
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for are wee not fallen euen into the last and worst dayes of the world:
for Are we not fallen even into the last and worst days of the world:
a-acp vbr pns12 xx vvn av p-acp dt ord cc js n2 pp-f dt n1:
(6) part (DIV2)
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Surely, surely, Attigimus punctum, the very period thereof is vpon vs, and yet I know not how,
Surely, surely, Attigimus punctum, the very Period thereof is upon us, and yet I know not how,
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(6) part (DIV2)
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but as in an old and decrepit body, when the state thereof is more languishing and feeble, the soule is euermore hearty and heauenly:
but as in an old and decrepit body, when the state thereof is more languishing and feeble, the soul is evermore hearty and heavenly:
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(6) part (DIV2)
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So is it now with the Church of God, though worne and wearied in this the declining state of this world:
So is it now with the Church of God, though worn and wearied in this the declining state of this world:
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yet to God bee the prayse, it doth flourish and beare fruit in more abundance, and in greater measure, then it did in many ages past.
yet to God be the praise, it does flourish and bear fruit in more abundance, and in greater measure, then it did in many ages past.
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Cast your eies ouer the continēt of al Christendom, with the Isles adiacent, and from the high towers of heathenish Gogge and Magoge in their idolatry:
Cast your eyes over the continent of all Christendom, with the Isles adjacent, and from the high towers of Heathenish Gog and Magoge in their idolatry:
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(6) part (DIV2)
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Looke downe into the valley of Becor, in it much piety, and yee shall see Miriades of saued soules, there walke from strengh to strength till euery one appeare before their God in Sion, planted they are in Domo Iehouae, and therefore they shall flourish in atrijs Domini.
Look down into the valley of Becor, in it much piety, and ye shall see Miriades of saved Souls, there walk from strength to strength till every one appear before their God in Sion, planted they Are in Domo Iehouae, and Therefore they shall flourish in atrijs Domini.
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The house of God is the nursery of his Saints to liue in, and the courts of the Almighty is the Orchard of his delight for thē to flourish in, not for a time,
The house of God is the nursery of his Saints to live in, and the Courts of the Almighty is the Orchard of his delight for them to flourish in, not for a time,
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but for euer, not for a few, but for a full family:
but for ever, not for a few, but for a full family:
cc-acp c-acp av, xx p-acp dt d, cc-acp p-acp dt j n1:
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for who can tell the dust of Iacob, or the number of the fourth part of Israel: but O my God, let me die the death of the righteous,
for who can tell the dust of Iacob, or the number of the fourth part of Israel: but Oh my God, let me die the death of the righteous,
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and let my end bee like his, and it shall bee sufficient for mee, that I am but one,
and let my end be like his, and it shall be sufficient for me, that I am but one,
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euen an vnith of that infinite number.
even an vnith of that infinite number.
av-j dt n1 pp-f cst j n1.
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4 Lastly, to draw towards an end, and so to close with the soules of the righteous, whose glorious building is of Palme and Cedar.
4 Lastly, to draw towards an end, and so to close with the Souls of the righteous, whose glorious building is of Palm and Cedar.
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Be it known vnto you, that all your planting, flourishing, flower and fruit will faile you in the end,
Be it known unto you, that all your planting, flourishing, flower and fruit will fail you in the end,
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and like the fruit of Sodom fall to cynders, if it bee not sanctified, as with prayer,
and like the fruit of Sodom fallen to cinders, if it be not sanctified, as with prayer,
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so with prayse, & made perfect with profession;
so with praise, & made perfect with profession;
av p-acp n1, cc vvd j p-acp n1;
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ye may not bee silent of the righteousnes of the Lord, but yee must declare, that he is your rocke,
you may not be silent of the righteousness of the Lord, but ye must declare, that he is your rock,
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and that no iniquity is in him. Dauids harpe and voyce was neuer more tuneable, then when hee sung and sayd:
and that no iniquity is in him. David harp and voice was never more tuneable, then when he sung and said:
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I haue not hid thy righteousnes within my heart, my talking hath beene of thy truth, I have not hid thy righteousness within my heart, my talking hath been of thy truth,
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and of thy saluation, I haue not kept backe thy louing mercies & truth from the great congregatiō. and of thy salvation, I have not kept back thy loving Mercies & truth from the great congregation.
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Is God in thy heart? let him be in thy mouth also:
Is God in thy heart? let him be in thy Mouth also:
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for thats the sweet perfume of thy profession, to speake to Gods glory, and to sing an H•lalijah to the Almighty, is heauenly,
for thats the sweet perfume of thy profession, to speak to God's glory, and to sing an H•lalijah to the Almighty, is heavenly,
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and well beseeming the sacred assemblies of mē, and the highest Hierarchy of Angels.
and well beseeming the sacred assemblies of men, and the highest Hierarchy of Angels.
cc av vvg dt j n2 pp-f n2, cc dt js n1 pp-f n2.
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As speaking is a fruit of the spirit, so is it an effect of faith, to iustifie that,
As speaking is a fruit of the Spirit, so is it an Effect of faith, to justify that,
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because wee haue the same spirit of faith, according as it is written, I beleeued, and therefore haue I spoken, wee also beleeue, and therefore wee speake.
Because we have the same Spirit of faith, according as it is written, I believed, and Therefore have I spoken, we also believe, and Therefore we speak.
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So then, as in the naturall body, there is an open passage from the heart to the tongue:
So then, as in the natural body, there is an open passage from the heart to the tongue:
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(7) part (DIV2)
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so is there in the soule a beaten way, from the spirit to the speech;
so is there in the soul a beaten Way, from the Spirit to the speech;
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(7) part (DIV2)
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a religious heart will haue a religious mouth, a sanctified spirit, will haue a sanctified speech,
a religious heart will have a religious Mouth, a sanctified Spirit, will have a sanctified speech,
dt j n1 vmb vhi dt j n1, dt j-vvn n1, vmb vhi dt j-vvn n1,
(7) part (DIV2)
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& righteousnes no sooner teacheth the heart to thinke it, but it striketh the tongue to speake it.
& righteousness no sooner Teaches the heart to think it, but it striketh the tongue to speak it.
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A•d thus you see that you must declare, but what is the declaration. The righteous must put into this hi• Court of Iustice & mercy;
A•d thus you see that you must declare, but what is the declaration. The righteous must put into this hi• Court of justice & mercy;
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euen this, That the Lord is his rocke, and that none iniquity is in him.
even this, That the Lord is his rock, and that none iniquity is in him.
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As the Caske sauoureth within, so it venteth without, and the stomacke breathes as it is affected;
As the Cask savoureth within, so it venteth without, and the stomach breathes as it is affected;
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(7) part (DIV2)
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if sound, thē sweet, if corrupt, then it stinketh: if the soule bee sanctified with spiritual righteousnesse, it doth abound with heauenly eloquence:
if found, them sweet, if corrupt, then it stinketh: if the soul be sanctified with spiritual righteousness, it does abound with heavenly eloquence:
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(7) part (DIV2)
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a good matter boyled in Dauids heart, and therfore grace was powdered in his lips. a good matter boiled in David heart, and Therefore grace was powdered in his lips.
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(7) part (DIV2)
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The hearts of the wicked are wickedly bent, and therefore with their tongues they shoot point blanck at al impiety, and neuer misse it.
The hearts of the wicked Are wickedly bent, and Therefore with their tongues they shoot point blank At all impiety, and never miss it.
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(7) part (DIV2)
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The auarous mans talke is of his wedge of gold, and the Idolaters, of his god of gold;
The avarous men talk is of his wedge of gold, and the Idolaters, of his god of gold;
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(7) part (DIV2)
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The garrish proud peacocks speach is of his coate of gold, and the ambitious conquerour, is of his moūtains of gold:
The garrish proud Peacocks speech is of his coat of gold, and the ambitious conqueror, is of his Mountains of gold:
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(7) part (DIV2)
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the drunkard with Balthazar belcheth out blasphemy out of his bowles of gold.
the drunkard with Balthazar belches out blasphemy out of his bowls of gold.
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(7) part (DIV2)
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In a word, the talke of the wanton, is all of luxury, & the tongue of the busie body, is al o• … nouelty,
In a word, the talk of the wanton, is all of luxury, & the tongue of the busy body, is all o• … novelty,
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(7) part (DIV2)
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like the curious Athenians, who loued to heare and talke of nothing but newes.
like the curious Athenians, who loved to hear and talk of nothing but news.
av-j dt j njp2, r-crq vvd pc-acp vvi cc n1 pp-f pix cc-acp n1.
(7) part (DIV2)
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But the righteous man and trulie regenerate, is of an other season, his heart is better filled, his tong is better filed;
But the righteous man and truly regenerate, is of an other season, his heart is better filled, his tonge is better filed;
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(7) part (DIV2)
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for he speaketh of God, hee speaketh for God, hee speaketh from God, and he speaketh to God.
for he speaks of God, he speaks for God, he speaks from God, and he speaks to God.
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(7) part (DIV2)
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1 Hee speaketh of God, when hee prayseth him. 2 He speaketh from God, when he preacheth him.
1 He speaks of God, when he Praiseth him. 2 He speaks from God, when he Preacheth him.
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(7) part (DIV2)
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3 He speaketh to God when hee prayeth him.
3 He speaks to God when he Prayeth him.
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4 And he speaketh for God when he defendeth his truth, and pleades the cause of the innocent.
4 And he speaks for God when he defendeth his truth, and pleads the cause of the innocent.
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And thus the Prophet hauing put in his bill of complaint against the wicked, why they should so prosper in the world,
And thus the Prophet having put in his bill of complaint against the wicked, why they should so prosper in the world,
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(7) part (DIV2)
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as you may see in the precedent words of my Text:
as you may see in the precedent words of my Text:
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Now hee doth declare for the righteous, that they shall flourish in the courts of the almighty, though they seeme to wither;
Now he does declare for the righteous, that they shall flourish in the Courts of the almighty, though they seem to wither;
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(7) part (DIV2)
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and he declareth from his owne experience, how hee in his particular hath found the Lord,
and he Declareth from his own experience, how he in his particular hath found the Lord,
cc pns31 vvz p-acp po31 d n1, c-crq pns31 p-acp po31 j vhz vvn dt n1,
(7) part (DIV2)
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euen as the shadow of a great Rocke in a wearie land. The Lord my rocke is righteous;
even as the shadow of a great Rock in a weary land. The Lord my rock is righteous;
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(7) part (DIV2)
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and therefore I say that none iniquity is in him.
and Therefore I say that none iniquity is in him.
cc av pns11 vvb cst pi n1 vbz p-acp pno31.
(7) part (DIV2)
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It hath been grieuous to the godly euer, euen in the seas of their afflictions, to see that they should sinke,
It hath been grievous to the godly ever, even in the Seas of their afflictions, to see that they should sink,
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& the wicked swim, to see seruants on horsebacke, and Princes goe on foot; to see the Bramble breare preuayle against the Palme and Cedar.
& the wicked swim, to see Servants on horseback, and Princes go on foot; to see the Bramble briar prevail against the Palm and Cedar.
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(7) part (DIV2)
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I cannot perceyue, sayth Esdras, how this commeth to passe, that the godly are plagued,
I cannot perceive, say Ezra, how this comes to pass, that the godly Are plagued,
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(7) part (DIV2)
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and the wicked are spared, are the deedes of Babylon better then they of Sion?
and the wicked Are spared, Are the Deeds of Babylon better then they of Sion?
cc dt j vbr vvn, vbr dt n2 pp-f np1 av-jc cs pns32 pp-f np1?
(7) part (DIV2)
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Surely nay, but it is a caution for the wicked, thereby to take heede, & be well warned;
Surely nay, but it is a caution for the wicked, thereby to take heed, & be well warned;
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(7) part (DIV2)
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for if iudgement begin at the house of God, shall it spare the Satadel of sinners;
for if judgement begin At the house of God, shall it spare the Satadel of Sinners;
c-acp cs n1 vvb p-acp dt n1 pp-f np1, vmb pn31 vvi dt n1 pp-f n2;
(7) part (DIV2)
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and if the righteous scarsly shall bee saued, shall not the sinner sincke, Scrutinum in Ierushalem, quid in Babilone tutam, will there be a search in Ierusalem? what shall then become of Babylon?
and if the righteous scarcely shall be saved, shall not the sinner sink, Scrutinum in Jerusalem, quid in Babylon tutam, will there be a search in Ierusalem? what shall then become of Babylon?
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(7) part (DIV2)
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It much perplexed Iob to see the wicked in such prosperity they waxed old, they grew in wealth, their seed was established, their houses were peaceable, they hued without feare,
It much perplexed Job to see the wicked in such Prosperity they waxed old, they grew in wealth, their seed was established, their houses were peaceable, they hued without Fear,
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(7) part (DIV2)
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and the rodde of God was not vpon them, they sent forth their children in droues, and their sonnes in dances.
and the rod of God was not upon them, they sent forth their children in droves, and their Sons in dances.
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The tabret, harpe & orgā was in their Feasts:
The tabret, harp & organ was in their Feasts:
dt j-jn, n1 cc n1 vbds p-acp po32 n2:
(7) part (DIV2)
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In a word, they spent their daies in wealth, while the righteous liued in woe & want:
In a word, they spent their days in wealth, while the righteous lived in woe & want:
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And could there be a greater tryall? yet when he saw how suddenly they dropped down to hell, hee knew their hauing was no heauen.
And could there be a greater trial? yet when he saw how suddenly they dropped down to hell, he knew their having was no heaven.
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The like temptation daunted Dauid, when hee saw the wicked, how his wayes did alwayes prosper, hee deemed his deuotions had been all in vaine,
The like temptation daunted David, when he saw the wicked, how his ways did always prosper, he deemed his devotions had been all in vain,
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and his foot had well near slipt, till hee went to the sanctuary of his righteous God,
and his foot had well near slipped, till he went to the sanctuary of his righteous God,
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(7) part (DIV2)
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and then he saw how they stood in slippery places, & that their habitation could no•where be found any more.
and then he saw how they stood in slippery places, & that their habitation could no•where be found any more.
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Ieremiah that mourn full Prophet was much in dispute with God about this argument, when he said;Jeremiah that mourn full Prophet was much in dispute with God about this argument, when he said;
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(7) part (DIV2)
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O Lord, if I dispute with thee, thou art righteous; yet let me talke with thee of thy iudgements:
Oh Lord, if I dispute with thee, thou art righteous; yet let me talk with thee of thy Judgments:
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(7) part (DIV2)
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wherfore doth the way of the wicked prosper, and why are all they in wealth that rebelliously transgresse? Thou Lord knowest me, thou hast seen me,
Wherefore does the Way of the wicked prosper, and why Are all they in wealth that rebelliously transgress? Thou Lord Knowest me, thou hast seen me,
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and tried mine hart toward thee, and yet I wither, while they flourish in this wicked world.
and tried mine heart towards thee, and yet I wither, while they flourish in this wicked world.
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(7) part (DIV2)
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To all these bils of complaint, the declaration is out:
To all these bills of complaint, the declaration is out:
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That the Lord is the rocke of the righteous, and that none iniquity is in him: That the Lord is the rock of the righteous, and that none iniquity is in him:
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for, shal not the iudge of all the world doe according to right. And what is right? but euen this, when the wicked grow as the grasse,
for, shall not the judge of all the world do according to right. And what is right? but even this, when the wicked grow as the grass,
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(7) part (DIV2)
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and all the workers of wickednesse doe flourish;
and all the workers of wickedness do flourish;
cc d dt n2 pp-f n1 vdb vvi;
(7) part (DIV2)
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that they shall wither in the end, and bee destroyed for euer, while the righteous shall flourish like a Palme tree,
that they shall wither in the end, and be destroyed for ever, while the righteous shall flourish like a Palm tree,
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and spread abroad like a Cedar in Lebanon ▪
and spread abroad like a Cedar in Lebanon ▪
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But bee not curious to search into the secrets of thy God, why the way of the wicked doe often prosper,
But be not curious to search into the secrets of thy God, why the Way of the wicked do often prosper,
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and why they are in wealth that rebelliously transgresse:
and why they Are in wealth that rebelliously transgress:
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(7) part (DIV2)
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Leaue it, O leaue it vayled behind the curtaine of the Tabernacle, and talke we more with thy God of his iudgements;
Leave it, Oh leave it veiled behind the curtain of the Tabernacle, and talk we more with thy God of his Judgments;
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(7) part (DIV2)
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sith hee hath layd his finger vpon thy mouth, and enioyned thee silence, saying;
sith he hath laid his finger upon thy Mouth, and enjoined thee silence, saying;
c-acp pns31 vhz vvn po31 n1 p-acp po21 n1, cc vvd pno21 n1, vvg;
(7) part (DIV2)
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If thou haue runne with footmen, and they haue wearied thee, how shalt thou be able to match with horses,
If thou have run with footmen, and they have wearied thee, how shalt thou be able to match with Horses,
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(7) part (DIV2)
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& if thou thought thy selfe safe at Anathoth a peaceable land, and was disquieted, what must thou doe in the swellings of Iordan?
& if thou Thought thy self safe At Anathoth a peaceable land, and was disquieted, what must thou do in the swellings of Iordan?
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(7) part (DIV2)
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In the Interim, resolue of this without doubt or delay, that there is Dies & Deus vltionis, a day,
In the Interim, resolve of this without doubt or Delay, that there is Die & Deus vltionis, a day,
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and a God of reuenge, a day of death, and a day of doome, which two dayes once determined, downe goe the wicked,
and a God of revenge, a day of death, and a day of doom, which two days once determined, down go the wicked,
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but the godly shall bee exalted; Horror, hell and death shall be the doom of the damned:
but the godly shall be exalted; Horror, hell and death shall be the doom of the damned:
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Heauen, ioy, & life shall bee the lot of the righteous: and therefore when you see here on earth things so vneuenly dealt;
Heaven, joy, & life shall be the lot of the righteous: and Therefore when you see Here on earth things so unevenly dealt;
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know the day will come, when the dowle shall bee more equally deuided;
know the day will come, when the dowl shall be more equally divided;
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till when & euer declare, that the Lord thy rocke is righteous, and that none iniquity is in him.
till when & ever declare, that the Lord thy rock is righteous, and that none iniquity is in him.
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But now I see the howre is out, & with my Text the glasse is runne;
But now I see the hour is out, & with my Text the glass is run;
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yet pardon me in your patience, to pull backe the Dyall vpon the wall some few degrees,
yet pardon me in your patience, to pull back the Dial upon the wall Some few Degrees,
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and a while to repose vnder the shadow of the Palme and Cedar, for whom I preach.
and a while to repose under the shadow of the Palm and Cedar, for whom I preach.
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Your Founder of worthy memory is dead to this world, but liueth in a better; & there he liueth now where true ioyes are to be found:
Your Founder of worthy memory is dead to this world, but lives in a better; & there he lives now where true Joys Are to be found:
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the fayre flower and flourish of this Palme is perished by death;
the fair flower and flourish of this Palm is perished by death;
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yet the ripe fruit of this Cedar, fallen into the lappe of the needie will neuer die.
yet the ripe fruit of this Cedar, fallen into the lap of the needy will never die.
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Hee was a Palme, and flourished in the most eminent place of the Kingdome, euen in the Kings City,
He was a Palm, and flourished in the most eminent place of the Kingdom, even in the Kings city,
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& Chamber of London: Honourable in i• selfe, and famous throughout al the world; there he liued, and there hee died, not as a priuate man;
& Chamber of London: Honourable in i• self, and famous throughout all the world; there he lived, and there he died, not as a private man;
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for the greatest offices of that gouetnment were cast vpon him, from time to time, which how he passed through,
for the greatest Offices of that gouetnment were cast upon him, from time to time, which how he passed through,
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and with what credite, I spare to speake, lest I seeme partiall in my loue towards him;
and with what credit, I spare to speak, lest I seem partial in my love towards him;
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but hee is now gone, and may say frangantur sasces, priuatus ero: What aduantage hath hee now of those honours, whereof he might then haue boasted:
but he is now gone, and may say frangantur sasces, priuatus Ero: What advantage hath he now of those honours, whereof he might then have boasted:
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are they not fallen from him by death, and vanished like a morning dew? Surely they are,
Are they not fallen from him by death, and vanished like a morning due? Surely they Are,
vbr pns32 xx vvn p-acp pno31 p-acp n1, cc vvd av-j dt n1 n1? av-j pns32 vbr,
(7) part (DIV2)
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for when life left him, honours failed him, as they will doe the greatest Monarchies of the world, in the day & hower of their dissolution.
for when life left him, honours failed him, as they will do the greatest Monarchies of the world, in the day & hour of their dissolution.
c-acp c-crq n1 vvd pno31, n2 vvd pno31, c-acp pns32 vmb vdi dt js n2 pp-f dt n1, p-acp dt n1 cc n1 pp-f po32 n1.
(7) part (DIV2)
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Yet of him I might say, as they of the Palme, when her leaues, braunches and boughes are withered:
Yet of him I might say, as they of the Palm, when her leaves, branches and boughs Are withered:
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(7) part (DIV2)
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euen from the highest sprigge, to the lowest root, buried in the ground, that theres hope in the root of a glorious resurrection,
even from the highest sprig, to the lowest root, buried in the ground, that theres hope in the root of a glorious resurrection,
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(7) part (DIV2)
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when the son of righteousnesse shall shine vpon it, & giue it a renued life, neuer to die anymore,
when the son of righteousness shall shine upon it, & give it a renewed life, never to die anymore,
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(7) part (DIV2)
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but euer to flourish greene in the Courts of the Almighty; such solace and honour haue all his Saints.
but ever to flourish green in the Courts of the Almighty; such solace and honour have all his Saints.
cc-acp av pc-acp vvi j-jn p-acp dt n2 pp-f dt j-jn; d n1 cc n1 vhb d po31 n2.
(7) part (DIV2)
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Againe, though the fayre flower of his life bee thus fallen; yet the memory of his blessed works, as fruits of his faith will neuer die:
Again, though the fair flower of his life be thus fallen; yet the memory of his blessed works, as fruits of his faith will never die:
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(7) part (DIV2)
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The Lord by his liberall hand hath powred waters of comforts and instruction vpon his thirsty and drie ground;
The Lord by his liberal hand hath poured waters of comforts and instruction upon his thirsty and dry ground;
dt n1 p-acp po31 j n1 vhz vvn n2 pp-f n2 cc n1 p-acp po31 j cc j n1;
(7) part (DIV2)
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a Salary of fifty pounds per annum euer to endure;
a Salary of fifty pounds per annum ever to endure;
dt n1 pp-f crd n2 fw-la fw-la av pc-acp vvi;
(7) part (DIV2)
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that the spirit of the Lord may breath vpon your seed, and his blessing abide vpon your bodies;
that the Spirit of the Lord may breath upon your seed, and his blessing abide upon your bodies;
cst dt n1 pp-f dt n1 vmb vvi p-acp po22 n1, cc po31 n1 vvi p-acp po22 n2;
(7) part (DIV2)
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& yet his hand is not shortned, but strerched out still, from this his Schoole here, to the poore Hospitals in London, a thirsty ground, which hee hath watered likewise, with 500. l. as a legacy of his loue to Christ, and his poore members:
& yet his hand is not shortened, but strerched out still, from this his School Here, to the poor Hospitals in London, a thirsty ground, which he hath watered likewise, with 500. l. as a legacy of his love to christ, and his poor members:
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(7) part (DIV2)
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Nor hath hee beene straightned in his bowels of compassion, eyther towards the poore prisoners that lye in cold irons, relieued with 100. l. Or towards the poor of the Company of Goldsmithes, with the bounty of 200. l. And lastly, 1200 l. freely giuen to his dearest & nearest of blood, his kinsfolks,
Nor hath he been straightened in his bowels of compassion, either towards the poor Prisoners that lie in cold irons, relieved with 100. l. Or towards the poor of the Company of Goldsmith's, with the bounty of 200. l. And lastly, 1200 l. freely given to his dearest & nearest of blood, his kinsfolks,
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(7) part (DIV2)
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lest happily they might say, hee had forgotten his owne flesh.
lest happily they might say, he had forgotten his own Flesh.
cs av-j pns32 vmd vvi, pns31 vhd vvn po31 d n1.
(7) part (DIV2)
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Thus hath hee stood vp in the rank of the righteous, as a flourishing Palme and a fruitfull Cedar:
Thus hath he stood up in the rank of the righteous, as a flourishing Palm and a fruitful Cedar:
av vhz pns31 vvn a-acp p-acp dt n1 pp-f dt j, c-acp dt j-vvg n1 cc dt j n1:
(7) part (DIV2)
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The Lord hath gotten glory by him, and hee is of them that hath left a name behind them;
The Lord hath got glory by him, and he is of them that hath left a name behind them;
dt n1 vhz vvn n1 p-acp pno31, cc pns31 vbz pp-f pno32 cst vhz vvn dt n1 p-acp pno32;
(7) part (DIV2)
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so that their prayse shall be spoken of. Behind him, how? and whither is he gone; so that their praise shall be spoken of. Behind him, how? and whither is he gone;
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(7) part (DIV2)
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the Lord hath remoued him into a better soyle: for the body is gone to the earth, from whence it came;
the Lord hath removed him into a better soil: for the body is gone to the earth, from whence it Come;
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(7) part (DIV2)
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but his soule is gone to God that gaue it;
but his soul is gone to God that gave it;
cc-acp po31 n1 vbz vvn p-acp np1 cst vvd pn31;
(7) part (DIV2)
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Euolauit, its flowne vp, and like a Piramis of fire, it neuer staied till it came to that light which is accessible.Euolauit, its flown up, and like a Pyramids of fire, it never stayed till it Come to that Light which is accessible.
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(7) part (DIV2)
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His religious life tolde him in his death, that he should die the death of the righteous;
His religious life told him in his death, that he should die the death of the righteous;
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(7) part (DIV2)
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and therefore hee hasted towards his Master Christ, as Hillarion did, when debating in frailty with his sad soule, loth to depart, he put it forward with an inuincible courage thus;
and Therefore he hasted towards his Master christ, as Hilarion did, when debating in frailty with his sad soul, loath to depart, he put it forward with an invincible courage thus;
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(7) part (DIV2)
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Egredere, quid times? Egredere, nima mea, quid dubitas? Septuaginta prope annis, seruisti Christo, & mortem times: go forth, quid times? go forth, nima mea, quid dubitas? Septuagint Prope Annis, seruisti Christ, & mortem times:
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(7) part (DIV2)
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Goe out my soule, why fearest thou to goe out? these seuenty yeares almost thou hast serued Christ,
Go out my soul, why Fearest thou to go out? these seuenty Years almost thou hast served christ,
vvb av po11 n1, q-crq vv2 pns21 pc-acp vvi av? d crd n2 av pns21 vh2 vvn np1,
(7) part (DIV2)
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and art thou fearfull now to die? and so Animus victor annorum cedere nesciens infirmitati euolauit:
and art thou fearful now to die? and so Animus victor Annorum Cedere nesciens infirmitati euolauit:
cc vb2r pns21 j av pc-acp vvi? cc av fw-la n1 fw-la fw-la fw-fr n1 fw-la:
(7) part (DIV2)
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His mighty mind conquerour of his many yeares slew vp to God, not knowing how to yeeld to frailty.
His mighty mind conqueror of his many Years slew up to God, not knowing how to yield to frailty.
po31 j n1 n1 pp-f po31 d n2 vvd a-acp p-acp np1, xx vvg c-crq pc-acp vvi p-acp n1.
(7) part (DIV2)
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I may not forget how I tolde you of the Palme, that there was a Male and a female of that kind,
I may not forget how I told you of the Palm, that there was a Male and a female of that kind,
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(7) part (DIV2)
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as also that the female being separated from her male will hang downe her branches, and wither, turning, her selfe that way, whither her Male hath bin carried.
as also that the female being separated from her male will hang down her branches, and wither, turning, her self that Way, whither her Male hath been carried.
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Its true indeed, that death hath made a separation, and the Male-Palme is in heauen.
Its true indeed, that death hath made a separation, and the Male-Palme is in heaven.
pn31|vbz j av, cst n1 vhz vvn dt n1, cc dt n1 vbz p-acp n1.
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Now cast your eyes vpon the Female, and tell mee whether shee doth not turne her selfe that way, whither the Male hath beene carried;
Now cast your eyes upon the Female, and tell me whither she does not turn her self that Way, whither the Male hath been carried;
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(7) part (DIV2)
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was there a purpose in his heart of any good to be done;
was there a purpose in his heart of any good to be done;
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and by him left vndone, which shee hath not perfected? His louing Lady euen this day hath leaned towards you as he did:
and by him left undone, which she hath not perfected? His loving Lady even this day hath leaned towards you as he did:
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she hath laide you in her lappe as a Nursing mother, and drawn out her brests to giue you the sucke of sacred skill, with caution to your Master, Vsher,
she hath laid you in her lap as a Nursing mother, and drawn out her breasts to give you the suck of sacred skill, with caution to your Master, Usher,
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and Schollars, that yee beware of the Leuen of Popery.
and Scholars, that ye beware of the Leven of Popery.
cc n2, cst pn22 vvb pp-f dt crd pp-f n1.
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His will was, and her will is, that the children bee catechized weekely in the grounds of the Orthodoxall faith,
His will was, and her will is, that the children be Catechized weekly in the grounds of the orthodoxal faith,
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and with secular learning to be trayned vp in the language of Canaan, which and if you doe, her purpose is still to doe you more good:
and with secular learning to be trained up in the language of Canaan, which and if you do, her purpose is still to do you more good:
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nor shall you euer find her other, till shee heare you be wanting or weary of weldoing:
nor shall you ever find her other, till she hear you be wanting or weary of welldoing:
ccx vmb pn22 av vvi po31 n-jn, c-acp pns31 vvb pn22 vbb vvg cc j pp-f n1:
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how she hath turned her selfe towards him in the rest of his holy purposes, to perfect them according to the trust and faithfulnesse hee reposed in her, the world can witnesse, all Courts are silent, there is no plaintiue,
how she hath turned her self towards him in the rest of his holy Purposes, to perfect them according to the trust and faithfulness he reposed in her, the world can witness, all Courts Are silent, there is no plaintive,
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and therefore there needs no defendant: theres no cry of oppression, theres no complayning in the streetes.
and Therefore there needs no defendant: theres no cry of oppression, theres no complaining in the streets.
cc av a-acp vvz dx n1: pc-acp|vbz dx n1 pp-f n1, pc-acp|vbz dx vvg p-acp dt n2.
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And therefore I spare to speak any more of her:
And Therefore I spare to speak any more of her:
cc av pns11 vvb pc-acp vvi d dc pp-f pno31:
(7) part (DIV2)
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leauing her a righteous branch of a femall Palme, leaning towards the soyle and soule of her beloued husband, weeping ouer his graue for that hee is not;
leaving her a righteous branch of a female Palm, leaning towards the soil and soul of her Beloved husband, weeping over his graven for that he is not;
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but ioying ouer his righteous deedes, for that the lustre thereof, is a glory to God, a reliefe to the poore,
but joying over his righteous Deeds, for that the lustre thereof, is a glory to God, a relief to the poor,
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(7) part (DIV2)
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and a blessing to the world;
and a blessing to the world;
cc dt n1 p-acp dt n1;
(7) part (DIV2)
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not doubting, but because they were both planted in the house of their God, they shall together flourish in the Courts of the Almighty, neuer any more to bee separated by the violence of death,
not doubting, but Because they were both planted in the house of their God, they shall together flourish in the Courts of the Almighty, never any more to be separated by the violence of death,
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but to bee tyed for euer in the bundle of the liuing. So God, onely wise, immortall, and independent, be honout, prayse and glory, now and euer. Amen, Amen. FINIS.
but to be tied for ever in the bundle of the living. So God, only wise, immortal, and independent, be honout, praise and glory, now and ever. Amen, Amen. FINIS.
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